Andy Stanley and Our Problem with the Old Testament

Wesley Hill’s Post

Andy Stanley

Wesley Hill’s response to Andy Stanley’s sermon about “unhitching ourselves from the OT” is emblematic of a larger, systemic and long standing problem in the church. In order to understand the nature of the problem, one needs to be able to step back from the historical investment the church has placed in the OT canon, and try to look at church history more objectively. The problem, as I will describe, is not uniquely evangelical, but has marred the church’s understanding of Christ’s teaching for over 2 millennia. I apologize for perhaps over estimating the evangelical responsibility in the matter.

What Andy Stanley, in this sermon has done, is attempt to bring to our attention a certain problem within the church, that has historically hindered the church from truly grasping the nature of the Heavenly Father that Jesus introduces us to. Wesley Hill’s response that the various councils, the church Fathers, the Anglican Church, etc., have all revered the Decalogue is true. He is stating the obvious. But when you understand that the Decalogue is symbolic of and integral to the Jewish covenant alone, as Christians we must be careful how we appropriate it for ourselves.

Stanley has used the Ten Commandments as a sort of code word for the church’s attitude towards the OT as a whole. Marcion was not the only Christian leader to be troubled by the apparent dichotomy between the OT Jewish understanding of God and the new revelation of God’s character presented in Jesus’ teaching and in Paul’s theology. Origen and others in the early church tended to smooth over the difference by the use of allegory, that the Bible had spiritual meanings that superseded the literal meanings of the text. Unfortunately, the grace and unmerited forgiveness of God through Jesus Christ has been muddied by a literal appropriation of much of the legalism of the OT.

For Augustine of Hippo, AD 354-430, there was a “veil” over the OT. One had to get past it to understand the spiritual sense of the passages, even the more scurrilous ones. As a Manichaean, Augustine had spurned the OT scriptures as rather crass and uninspired, but with the influence of Ambrose, and his subsequent re-conversion to Christianity, he changed his mind. It is important to note that, like Origen, Augustine and other church Fathers were not unaware of the ethical problems inherent to the OT. They dealt with the tension by spiritualizing the passages. 

With the collapse of the Roman Empire and increasing pressure from Islam, the Eastern and Western branches of Christianity grew further apart, until Catholicism, the Western branch, became dominant. During the Middle Ages, survival of the church relied on support from various monarchs, and the success of the monarchies relied, in part, on the approval of the Pope. While there were various reforms, and good Popes, there was a growing unhealthy symbiotic relationship between the secular state and the church. While technically not a theocracy, it became increasingly difficult to differentiate between the secular and the divine.

The state’s use of violence, war and coercion had a parallel in the OT, and the church’s collusion with the state implicated the church increasingly with that same coercive, violent mindset. Abandoning the more allegorical interpretive understanding of the OT, treating the enemies of the church violently became a way of treating heresy, following the similar pattern of ancient Israel.

The die was cast. According to the Catholic Catechism, the church was the new Israel. Protestantism had similar parallels. As a result, what we have seen historically in the church, is a gradual departure from the Sermon on the Mount as descriptive of the Kingdom of God, to a church that uses much of the same playbook as earthly kingdoms do. Ask any atheist about the church’s ethical shortcomings. We ignore the past to our own peril.

Frankly, I am a bit shocked that a scholar such as Wesley Hill does not seem to understand, that for Paul the Law leads to death and failure. That you can never have enough laws, nor follow enough laws to merit favor. Stanley’s point that we do not “need” the Ten Commandments as Christians, while certainly controversial, is, at root, true. We have something better, the indwelling of the Holy Spirit, the example of Christ and the teaching of the apostles. The Decalogue is so incredibly obvious, why should we need it as a reminder? Does anyone here need to be reminded that murder, lying or sleeping with the neighbor’s wife is a bad thing?

Instead the author of John and the apostle Paul, repeatedly remind us to LOVE others. Why? Because it is far harder than keeping the Law of Moses. The Pharisees kept the Law fastidiously yet failed being loving. This is the draw of legalism. It lets you off the hook in the love department. This is why the church, in its efforts to keep doctrinal, legalistic purity, could burn people at the stake, or torture them to get them to convert. In their perversion of love, they saw it as a way of saving souls.

While we no longer burn people at the stake for heresy, witchcraft or being Gay (except in Africa), the same obsession with legalism and doctrinal purity ostracizes people and turns people away from Christ. It is the old “love the sinner, hate the sin” mantra that fails so miserably. Like Paul in Romans 2, people instantly know hypocrisy when they hear it.

While Origen and Augustine may have understood the OT in allegorical terms or spiritualized difficult passages, today’s evangelical is not so sure. With the rise of the Princeton School of Theology and the pushback on Christian liberalism and the historical critical method, inerrancy and literal interpretation has become the defecto evangelical methodology of understanding scripture. In effect, it mires scripture down to the understanding of scholastics like Aquinas and legalists like Calvin. Unintended side affects are a gospel that is irrelevant today and a rigid doctrinal system that cannot be reformed. It cannot be reformed because in the declaration of an inerrant scripture, the defender becomes inerrant himself. Check out Roger E. Olson, “Reformed and Always Reforming, The Postconservative Approach to Evangelical Theology,” for more on this matter.

The danger with understanding scripture this way concerns us most when coming to the OT. While the Decalogue is certainly a wonderful document, Christian appropriation of certain Levitical laws generally ends up backfiring by creating legalistic Christians. Instead of manifesting God’s love and forgiveness, they become harsh and judgmental. This, of course, can happen when using the NT as well. I think Wesley Hill’s comment are illuminating:

It is striking how frequently flirtations with Marcionism are aimed at revising Christian teaching on sexual morality. Though he doesn’t walk through it himself, Stanley’s sermon opens the door to this revisionism. He says that Paul tied sexual behavior not to the old covenant, not to the Ten Commandments, but to “one commandment that Jesus gave us: that you are to treat others as God in Christ has treated you.

For Hill this is simply not enough. The example that Jesus showed us in his life. The forgiveness he showed his tormentors on the cross, the admonition to love greatly by Paul and John…not enough. As he further states:

we Christians so often fail to discern what real love amounts to, and we need the Old Testament’s commandments to shine a spotlight on our slippery self-justifications. We may intend to treat a sexual partner as God in Christ has treated us, we may try to act toward them out of self-giving love, but the distorting effects of sin mean that we must be told what love looks like in action if we’re not to get it wrong. That divine telling, sadly, is what Andy Stanley’s sermon would keep us from hearing.”

So here we have the real reason behind the uproar: the need for Christians to monitor others sexual behavior. This is the slippery slope conservatives fear if the church “unhitches” itself from following certain OT “moral laws.” Heavens! Some one might interpret that as freedom to love someone else of the same sex! And as Hill has pointed out, the OT is such a stellar example of marriage and sexual relations, come on Wesley Hill! Really? We’ve all seen the Facebook mimes. OT marriage looked nothing like marriage today, even among Southern Baptists!

So here’s the deal. The human tendency to legalism, is a universal. We gravitate towards laws. When they are used to protect us from each other, they are useful. When used to exclude, marginalize or persecute others…not so good. When treated as absolute inerrant codes of conduct, and end up hurting people, it’s time to step back and reassess things. It is my personal opinion that the doctrine of inerrancy actually produces unethical behavior in the church. One of the things that has come out of the battle for marriage equality, that SS relations would destroy the family, the nation, would result in pedophilia, that it was immoral, were false. The claims were disingenuous, misleading and were fear mongering. In Biblical parlance, it was bearing false witness.

A rigid inerrant view of scripture “unhinges” the church from the love of Christ unconditionally for others and replaces it with a “performance minded” conditional Christianity, something Stanley obviously was critiquing. As Robert Farrar Capon puts it:

I’ve always had a problem with the phrase, ‘cheap grace.’ As far as I’m concerned, nobody can make God’s grace in Jesus any cheaper than it already is: it’s free”. “…But what I really object to is people who use the so-called danger of cheap grace as a way of browbeating others into thinking there’s some level of performance they have to achieve before they can be worthy of grace.”

“…I guess what I really don’t like is the way people start out by defining sin as ‘moral failure’ and then go on to think that if they commit ‘sins’ they will cut themselves off from grace. That’s all nonsense of course: ‘sinners’ are the very thing God gives his grace to —lost sheep, lost coins, lost sons. As a matter of fact, the true New Testament opposite of sin isn’t virtue, or moral success, or getting your act together: it’s faith in the grace that takes away all the sins of the world. Paul says, ‘all that is not of faith is sin.’ And Jesus says, ‘the one who believes is not judged.’ We’re not on trial: ‘there is therefore no condemnation for those who are in Christ Jesus.’”

“The Mystery of Christ and why We Don’t Get it.” p. 171-172.

I just don’t think Wesley Hill understands this, nor unfortunately, do many Christians.

Peace

Thinking Out Loud: Atonement Part 2

The “penal substitutionary atonement theory,” PSA, is the default standard amongst evangelicals for explaining Jesus’ atonement on the Cross. The theory goes back about 500 years in the church, championed by John Calvin, who had a legal background, hence the legalistic slant. While Anselm 1033-1109, saw the atonement largely as a compensation paid back to God for the debt we owed, Calvin and the other Protestant Reformers saw Christ’s death not so much as payment or satisfaction of a debt owed, but taking on a punishment that we deserved. Thus basing the atonement on satisfaction of God’s wrathful punishment.

The basic critique of the Reformers new view came from Faustus Socinus, 1539-1604, who brought up some strong criticisms of the PSA view. First off, taking satisfaction negates giving pardon, they are incompatible. Justice is not served by killing an innocent in the place of the guilty, which is scapegoating, nor can a temporary death of one cover the eternal death of many. Basically he set the stage for a debate that continues today.

Gregory Boyd has some interesting objections I will share.

1 “Does God really need to appease his wrath with a blood sacrifice in order to forgive us? If so, does this mean that the law of “an eye for an eye and a tooth for a tooth” is the ultimate description of God’s character? And if this is true, what are we to make of Jesus’ teaching that this law is surpassed by the law of love? Not only this, but what are we to make of all the instances in the Bible where God forgives people without demanding a sacrifice (e.g. the prodigal son)?”

2 “If God’s holiness requires that a sacrifice be made before he can fellowship with sinners, how did Jesus manage to hang out with sinners without a sacrifice, since he is as fully divine and as holy as God the Father?”

3 “If Jesus’ death allows God the Father to accept us, wouldn’t it be more accurate to say that Jesus reconciles God to us than it is to say Jesus reconciles us to God? Yet the New Testament claims the latter and never the former (e.g. 2 Cor. 5:18-20). In fact, if God loves sinners and yet can’t accept sinners without a sacrifice, wouldn’t it be even more accurate to say that God reconciles God to himself than to say he reconciles us to God? But this is clearly an odd and unbiblical way of speaking.”

4 “How are we to understand one member of the Trinity (the Father) being wrathful towards another member of the Trinity (the Son), when they are, along with the Holy Spirit, one and the same God? Can God be truly angry with God? Can God actually punish God?”

5 “If God the father needs someone to “pay the price” for sin, does the Father ever really forgive anyone? Think about it. If you owe me a hundred dollars and I hold you to it unless someone pays me the owed sum, did I really forgive your debt? It seems not, especially since the very concept of forgiveness is about releasing a debt — not collecting it from someone else.”

6 “Are sin and guilt the sorts of things that can be literally transferred from one party to another? Related to this, how are we to conceive of the Father being angry towards Jesus and justly punishing him when he of course knew Jesus never did anything wrong?”

7 “If the just punishment for sin is eternal hell (as most Christians have traditionally believed), how does Jesus’ several hours of suffering and his short time in the grave pay for it?”

8 “If the main thing Jesus came to do was to appease the Father’s wrath by being slain by him for our sin, couldn’t this have been accomplished just as easily when (say) Jesus was a one-year-old boy as when he was a thirty-three year old man? Were Jesus’ life, teachings, healing and deliverance ministry merely a prelude to the one really important thing he did – namely, die? It doesn’t seem to me that the Gospels divide up and prioritize the various aspects of Jesus’ life in this way. (I maintain that everything Jesus did was about one thing – overcoming evil with love. Hence, every aspect of Jesus was centered on atonement — that is, reconciling us to God and freeing us from the devil’s oppression.)”

9 “To raise a more controversial question, if it’s true that God’s wrath must be appeased by sacrificing his own Son, then don’t we have to conclude that pagans who have throughout history sacrificed their children to appease the gods’ wrath had the right intuition, even if they expressed it in the wrong way?”

10 “What is the intrinsic connection between what Jesus did on the cross and how we actually live? The Penal Substitution view makes it seem like the real issue in need of resolution is a legal matter in the heavenly realms between God’s holy wrath and our sin. Christ’s death changes how God sees us, but this theory says nothing about how Christ’s death changes us. This is particularly concerning to me because every study done on the subject has demonstrated that for the majority of Americans who believe in Jesus, their belief makes little or no impact on their life. I wonder if the dominance of this legal-transaction view of the atonement might be partly responsible for this tragic state of affairs.”

Boyd

http://reknew.org/2015/12/10-problems-with-the-penal-substitution-view-of-the-atonement/

The legalistic position of PSA adherents, that it satisfies justice, as I have pointed out before, really is not a just system, as Jesus was unjustly murdered. It presents us with an unjust Heavenly Father. Hyper-Calvinists like John Piper usually revert to “mystery,” that is, God’s purposes are unknowable, beyond our understanding. (I am constantly amused that those who can build elaborate intellectual rationales for God’s behavior, then fall back on mystery when flaws are revealed). 

As Piper has stated “It’s right for God to slaughter women and children anytime he pleases. God gives life and he takes life. Everybody who dies, dies because God wills that they die. God is taking life every day. He will take 50,000 lives today. Life is in God’s hand. God decides when your last heartbeat will be, and whether it ends through cancer or a bullet wound. God governs.”

Piper YouTube

https://m.youtube.com/watch?v=taYhbRm6pnU

Piper’s basic rational, and an underlying principal of PSA, is that “God is not beholden to us at all. He doesn’t owe us anything.

Now add to that the fact we’re all sinners and deserve to die and go to hell yesterday, and the reality that we’re even breathing today is sheer common grace from God.” (Ibid.)

It is rather difficult, as one might imagine, to understand A. How is God loving? B. Is this a good “Father image?” C. How can rape, genocide and the murder of children be attributed to the loving God Jesus presents us with.

Was PSA the dominant view held in the early church? No, it was Christus Victor for the first millennium. In this view, Christ is seen as victorious over sin, death and the grave. Mankind was viewed as captive to the powers of evil, Christ rescued us. Sometimes attached, is the view that a “ransom” payment was made to the devil, as is presented in “The Lion, The Witch and the Wardrobe,” a trap of sorts sprung on Satan, but this is not intrinsic to the Christus Victor theory of atonement, nor particularly convincing.

One of the awkward aspects of PSA that CV overcomes is the disjuncture of the Godhead necessitated in PSA. Christus Victor “reverses this view by uniting Jesus and His Father during the Crucifixion in a subversive condemnation of the unjust powers of darkness. This is followed by the natural emphasis of Christus Victor: the Father’s vindication of Jesus in His victorious and bodily Resurrection.” 

“While largely held only by Orthodox Christians for much of the last one thousand years, the Christus Victor theory is becoming increasingly popular with both paleo-orthodox evangelicals because of its connection to the early Church fathers, and with liberal Christians and peace churches such as the Anabaptist Mennonites because of its subversive nature, seeing the death of Jesus as an exposure of the cruelty and evil present in the worldly powers that rejected and killed him, and the resurrection as a triumph over these powers.”

https://en.m.wikipedia.org/wiki/Christus_Victor

I think it not inconsequential, and a bit ironic, that historically the church has been divided on these two views of the atonement. There is more at play here, then mere theological hair-splitting. The PSA teaching arose out of a church world view in which the Catholic Church (and later, the Protestant Church) sought to control all of society through dominance and violence. In Christus Victor, it is those very evil tendencies that Jesus fights and overcomes. Gods who are violent produce violent followers. This has been proven time and time again historically, and is true of all religions. What we see happening in western Christianity is a concerted effort to disavow its past violence and any connection to its conception of a violent God. To repaint its past, if you will.

Unfortunately, orthodox evangelicalism begins with a violent God in the OT, continues with God’s need for a violent atonement, and ends with Jesus returning to slay most of mankind. God is straightjacketed into this human mindset of violence as the ultimate solution. It is a betrayal of the Jesus, who, on the cross, employed his Heavenly Father to “forgive them,” the very ones murdering him. The church needs a better solution to mankind’s problems then one that starts and ends with violence.

Conservatism’s Troubled Marriage to the Bible

Recently on Patheos, the following meme was made by a fellow progressive concerning fundamentalist Christians and their relationship with the Bible:

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The context for the meme was a discussion on James McGrath’s Blog Here As one conservative, Realist1234, on Patheos pointed out, everyone comes to the Christian Bible with an agenda, progressives rejecting the parts that don’t fit their views. At the same time, Phil’s meme resonates with what I know to be true, in large part among evangelicals and fundamentalists. What has happened historically within orthodox Western Christianity is that in the development of the Christian canon, in the development of the various creeds, in the creation of various denominations, the church has built a framework of understanding scripture that subconsciously “bends” the Bible to meet certain religious and philosophical presuppositions. Fundamentalists would point out, I’m sure, that progressives do that very same thing: bend scripture to meet their own presuppositions.

Fair enough, but the key to fruitful dialogue between conservatives and progressives has to start with a willingness to examine those presuppositions for validity and whether those presuppositions promote a “healthy” religion or a toxic one. It is interesting that Phil chose to frame his statement within the marriage context, that of the Bible being the faithful “wife” and the fundamentalist as being the “husband.” I am reasonably sure fundamentalists would state just the opposite, that they are the dutiful “wives” obeying their husband, God’s Word. It is interesting to me because the marriage image is so often used in both the Hebrew canon and the Christian, as an apt metaphor for mankind’s relation to the Creator.

For me, where the marriage “hits the rocks” among conservatives is when literalism becomes the “glue” that holds their marriage together. It tends to promote a “contractual” relationship with God, where the contract becomes the object of adulation rather than God, the husband. This is due, at least in large part, to the Reformers, who raised scripture itself on to such a high pedestal that it detracts from our marriage to Christ. 

I think conservatives miss the irony that Jesus spoke in parables when they scour the scriptures for propositional truth statements. They are missing the fact that scripture uses, as Gary Dorrien calls it, “true myth,” to impart spiritual insight. The conservative church is not content with the beautiful poems and allegories her husband brings her, but obsesses with the marriage license, reducing the relationship to hard facts. In doing so, conservatism misses the broader truths that parables and myths bring. The search for propositional truth stops short of discovering broader principals of living and applying Christ’s teachings. Instead of a developing love story the Bible becomes a rule book, a legally binding document stipulating the terms of the marriage agreement.

Don’t get me wrong, as a progressive Christian I have great respect for the Bible, but I am not married to it. I am married to Christ, and it is he whom I desire to please. The Bible is very valuable in helping us understand how to best serve God and others, but if it becomes the focus of our adoration, it becomes idolatry.

When Your “Sincerely Held Religious Belief” is Not Ok

Hardly a week goes by when I run into someone who says its “ok” if they believe being Gay is “abnormal” or “sinful.” “You have your opinion and I have mine.” “What’s wrong with having an opinion?” As one gentleman recently told me “…nothing wrong with being of the opinion that it is abnormal. What would be wrong is insisting that everybody agree with that opinion. I don’t want anyone to insist that I accept homosexuality as normal, so I don’t insist that anyone must agree with me.” The irony of his comment was that he was Black. Talk about a lack of cognitive dissonance! The context for this particular discussion was on a conservative Christian English blog site, Premier, and the title was: “Cardinal says homosexuality is ‘abnormal’ and Church shouldn’t apologize for traditional teaching.” 

(https://www.premier.org.uk/content/view/full/901417)

So here’s the deal. Let’s not confuse normative human sexual behavior with what some Christians believe the Bible teaches about sexual behavior. Same sex and bisexual behaviors occur in about 10% of the human population, which is by all accounts, a fairly large group of people. I would hesitate to refer to 10% of the world’s population as “abnormal.” (*)

I would also hesitate to follow the Bible too closely, or literally, as a guide to sexual behavior, as that is not its purpose, nor does it do a particularly good job as a sex manual if used that way. Polygamy, slaves used as concubines, women taken as booty in war, male ownership of women, etc., kind of throws a monkey wrench in to the whole Biblical Marriage schtick.

Often when religious people fail to convince others that they “must” except their view they fall back on “I have the ‘right’ to my own opinion.” In this day and age there is a great deal of conversation and concern about individual “rights.” In most Western societies there is some sense of it being wrong to infringe upon the rights of individuals to live their lives free of discrimination, that everyone regardless of who they are, should be treated equally. Most people expect to be treated fairly.

Unfortunately, many religious people don’t see things that way. While expecting to be treated respectfully and fairly by others, they feel that the Bible gives them a mandate to do otherwise with those they deem “sinful.” When reprimanded for being discriminatory or bigoted, they claim they are being persecuted for believing what the Bible teaches. This type of thinking adds a sort of self-righteousness to bigotry and turns the oppressor into the oppressed.

Another tactic used by zealous religious folk is to dismiss arguments for equality and diversity as being “politically correct,” as catering to public opinion, or following “this world.” This is a cop-out, as getting to choose who we treat equally and who who do not, kind of negates the whole purpose of equality. It’s like saying all people are equal, but some are more equal than others. It also flies in the face of the “Golden Rule.”

I sincerely doubt the gentleman above would agree it’s “ok” to have racist opinions. Just what is meant by “it’s ok to have our opinions?” Is this a healthy attitude? Do opinions matter? Can opinions be hurtful and unChristlike? How has the evangelical adage of “hate the sin but love the sinner” worked out? Historically, not so well. And as long as religionists view Gays as abnormal and an “abomination,” they will continue to confuse hatred for acting loving.

All right, time to role up our sleeves and do a bit of research. One of the problems with patriarchal orthodoxy and its historical stranglehold on human sexuality is its blindness to sexual diversity in nature. In the OT Jewish canon, sexuality was defined solely in terms of a man’s dominion over the woman and the ability to pass on one’s “seed” in order to keep up one’s line perpetually. In other words, a woman was largely defined in terms of her ability to raise children, especially a male heir.

Anything, or behavior not fitting into that purpose was suspect. Women who were “barren” or didn’t produce a male heir were shamed or pitied, one of the reasons for multiple wives. Jewish laws before the Talmud, had no consequence for female same sex behavior, largely because it did not threaten men and women were not seen to be especially sexual in nature since there was no emission of seed. (1) On the other hand, male same sex erotic behavior circumvented what was understood to be the purpose of sex: to hopefully produce a male heir.

The Levitical prohibitions against SS behavior amongst males uses the term “toevah” which has a cultic meaning, i.e., pertaining to non-Israelite cultic practice. In this context homosexual temple prostitution is regarded as a “taboo” for Israel. “Abomination” in the KJV is a rather unfortunate and misleading translation of the word. For a good discussion of the use of the term toevah see the following footnote. (2)

“Now, if by “abomination,” the King James means a cultural prohibition—something which a particular culture abhors but another culture enjoys—then the term makes sense. But in common parlance, the term has come to mean much more than that. Today, it connotes something horrible, something contrary to the order of nature itself, or God’s plan, or the institution of the family, or whatever. It is this malleability of meaning, and its close association with disgust, that makes “abomination” a particularly abominable word to use. The term implies that homosexuality has no place under the sun (despite its presence in over 300 animal species), and that it is an abomination against the Divine order itself. Again, toevah is not a good thing—but it doesn’t mean all of that.” (3)

In the NT, it is Paul who non-affirming Christians most often turn to, and in particular, the first chapter of Romans. What is ignored in their proof-texting is the use of the vocative in Romans 2:1…

“Therefore you have no excuse, whoever YOU are, when YOU judge others; for in passing judgment on another YOU condemn yourself, because YOU, the judge, are doing the very same things.” Here, then, is the vocative in the Greek, “Oh man,” a grammatical case used for direct address: ὦ ἄνθρωπε. And this takes us to the question I have posed to those who repeat 1:26-27 in condemnation. Who’s the ἄνθρωπος that Paul’s addressing here?” (4)

Rather than Paul condemning all SS activity in 1:26-27, he is quoting the ἄνθρωπος as saying such, then soundly rebuffing them in chapters 2 and following. Chapter 1 of Romans contains a typical Jewish diatribe against Roman culture, in particular its practice of orgies. What has occurred in the past is that theologians have concentrated so narrowly on the wording of Romans 1:18-32, assuming it is Paul speaking, that they totally miss the connection in chapter 2.

“Some scholarship of late, of which Porter’s article is the most thorough example, has noted that Romans 1:18-32 does not represent Paul’s view, but the prevailing view of Gentiles among many Jews at the time, which this apostle to the Gentiles feels compelled to refute. Building off of the scholarship of J.C. O’Neill (who calls it “a traditional tract which belongs essentially to the missionary literature of Hellenistic Judaism”) and E.P. Sanders (who explains that “Paul takes over to an unusual degree homiletical material from Diaspora Judaism”), Porter ultimately concludes that “in 2:1-16, as well as through Romans as a whole, Paul, as part of his Gentile mission, challenges, argues against, and refutes both the content of the discourse and the practice of using such discourses. If that is the case then the ideas in Rom. 1.18-32 are not Paul’s. They are ideas which obstruct Paul’s Gentile mission theology and practice.” (5) 

Wrapping things up, at best we can only claim that Scripture’s treatment of male homosexual activity is based on cultic prohibitions (OT), and that the practice of egalitarian, loving SS relationships are not addressed at all in the NT. Paul’s discussion in Romans hinges, not on the condemnation of SS activity, but on the hypocrisy of the Jews who do condemn it. Paul’s personal views on the matter are not really addressed. Even Preston Sprinkle, in his “A People to be Loved,” bases his anti-gay bias largely on an argument of silence on the matter. 

So, in conclusion, I think the use of the terms “abnormal” vs “normal” are unfortunate and misleading and do not reflect a medical/psychological analysis and ultimately result in marginalization and persecution of Gays and, in truth, and go far beyond what Scripture actually teaches. Opinions do matter. The church needs to do better.

* Those who identify as Gay in some fashion or another vary greatly from culture to culture, depending largely on the cultural understanding of what it means to be Gay. 10% is a ballpark figure representing Western Culture as a whole. As more individuals come out, percentages of those who identify as LGBTQ continues to rise. https://en.m.wikipedia.org/wiki/Demographics_of_sexual_orientation

1 https://en.m.wikipedia.org/wiki/Homosexuality_and_Judaism

2 http://religiondispatches.org/does-the-bible-really-call-homosexuality-an-abomination/

3 Ibid.

4 http://www.patheos.com/blogs/unfundamentalistchristians/2013/10/romans-126-27-a-clobber-passage-that-should-lose-its-wallop/

5 Ibid.

Becoming Truly Human

The following is a Facebook post by Jacob M. Wright.

“The gospel is not about going to heaven. It’s about bringing heaven to earth. This means that getting “saved” is not about saying “the sinners prayer” or “accepting Jesus into your heart”. That might be a good step, and the Spirit works through all kinds of different language, but it means nothing if it doesn’t lead to a life that begins being shaped by the ethics of Jesus (most clearly expounded on in the Sermon on the Mount) and participating in his visionary movement of peacemaking and world-reconciliation which he called “the kingdom of heaven”.

While Jesus did affirm himself as the Son of God, he rarely used this term for himself but rather favored the title “the son of man” which was an identification with humanity. Jesus’ constant usage of “the son of man” in referring to himself was an expression of Jesus’ embracing and revealing of full humanity. Jesus’ validates and demonstrates true humanity as the image of God.

Jesus is the way of becoming truly human. When we invite people to Jesus, we are inviting people into the way of Jesus. You cannot separate the two. The early church did not call themselves Christianity, they called themselves followers of “The Way.” Jesus called himself “The Way.” The Way/Jesus is not just about living a “holy” or moral life according to this or that cultural standard, rather Jesus hones in on what holiness is really about. It is about coming into our true humanity. First, in having a transformational initiation from darkness to light, an awakening into a new life, out of a futile life marked by pride, greed, selfishness, malice, lust, etc. by which we blindly participate in the victimizing systems of the world, and into a new self-aware way where we recognize these destructive powers and participate in the restorative power of love, joy, peace, patience, kindness, etc. This is an awakening to our authentic self in union with the Abba of creation. This transformation is what the sacrament of baptism marks. This is the “rebirth” experience.

However, a problem with much of Christianity is that it is just about “believing in Jesus” and living “moral”, but you can do both of those things and completely miss The Way. The Sermon on the Mount calls us so much higher. It is Christ’s call to participate in the new true humanity, which means practicing his kingdom ethic and being a part of a community of mercy and reconciliation in the world. This means to come to terms with Jesus teachings on peacemaking, non-violence, loving enemies, binding up the wounds of the world and being a force of healing and life to the nations through laying down our lives, emulating him who sent us.

This also happens to be the opposite of culture wars and fighting political battles for “Christian laws” and killing terrorists and declaring judgment is coming to America if such and such happens.”

“As the Father has sent me so I send you.”

“As I am, so are you in the world.”

He is currently raising money for a book: “God is Like Jesus,” and his Go Fund Me page is here:
https://www.gofundme.com/jacobwright

Jesus as the End of God

 

This is to be some reflections on an article in Medium by Josh de Keijzer. The article is found here: https://medium.com/@joshdekeyzer/after-easter-jesus-as-the-end-of-god-d0cad018f54a

The premise:
“The death of Jesus Christ has been an occasion for theologians and philosophers to speculate about the end of God. With Jesus’ death on the cross, God died and this is the end of God’s story. Jesus is the end of God. But then there is Easter. It is part of the narrative of Jesus Christ and as such cannot be ignored. Resurrection belongs to this narrative. Death of God theologians have trouble integrating this into their theologies.
However, even on the basis of the resurrection we ought to conclude that Jesus signals and acts out God’s end. Here is how this works. In this short piece, I will first side with the theologians and philosophers who have concluded that religion has ran its course and that after its demise, can only signal God’s end. Then, I will argue, that when we abandon self-constructed God-talk we open ourselves to understand the true meaning of God’s end. In Jesus, we find the true meaning of this end.” (de Keijzer)

de Keijzer makes 3 basic points.
1. “The end of God is the end of gods in our image. The God of our constructive power will have to cease. The God of the Christ has to begin.”
2. “Or perhaps we could and should rather say that only when we have come to the end of ourselves we are open to God’s end.”
3. “All that we can know or say about God we learn by looking at Jesus the Christ. The biblical narrative that preceded Jesus is one prelude to the incarnation and what has come after it, is its outworking all the way to its ultimate fulfillment. All God-talk about who, what, and where God is, becomes mute in view of Jesus….This is the end of God in the body of Jesus. The end of God in Jesus Christ is our end. He died that we might live and give our lives for the other. God’s end is our end. How can we not go that path Jesus went? Our only speaking of God can be about how this God of Jesus can be made manifest through us.”

In his conclusion de Keijzer quotes Dietrich Bonhoeffer “Embodiment is the end of God’s path.” Although the article is a short one, there is some profound truths to unpack and mull over. So much of traditional, orthodox thinking of God and his “Omni” character presents us with a coercive, “in control” God. American evangelicalism, in its stiff literalism, gives us a God like us: one who is relatable to because he is violent, vengeful and manipulative. Like us, he selectively loves and withdraws his love from whom he hates. This being the case, it is easy to see why so many white evangelicals are quick to disparage the “social gospel” and cling to xenophobic narratives about gays, undocumented immigrants, the #MeToo and the Black Lives Matter movements.

de Keijzer’s conclusion that “Jesus is the end of God. And so are we!” will not play well in conservative Christian quarters precisely because it puts the responsibility for God’s kingdom in our court. It circumvents, to a large degree, the apocalyptic world view of evangelicalism that is other-worldly instead of this-worldly, that disparages hope of reclaiming this life now in the hope of a dramatic, climactic, violent intervention by a blood-soaked Christ, returning to inflict God’s wrath on his enemies.

When evangelicals speak of the “justice of God,” they see it in terms of the penalty of sin…death, and for those not on the “inside,” an eternal punishment. de Keijzer, instead sees justice as redemption, reconciliation, healing and renewal. It is not about God’s vengeance at all, but points to the incarnation as the end of our creation of God, and the enabling of God in us to work towards the Kingdom.

“The only theology that we may speak of, therefore, is one that speaks ethically. Only where God’s ends and our end meet is speech about God justified. This end is in this world. For God so loved the world that God gave God’s only Son.”

 

 

Thinking Out Loud: Religious Certitude

”You know, it’s not just Calvinist who insist upon absolute certitude. The concept that God’s providence controls everything, therefore we need not doubt His “plans,” goes quite a way back. While I think this certitude in divine providence is especially true of Calvinists, it is part and parcel of evangelicalism as a whole. It not only applies to the insistence on an inerrant original text, and therefore dogmatic certitude in knowing what the Bible means, but often laps over onto discernment of God’s working in natural events, political events and history.
Case in point. While European theologians and political pundits of the day could scratch their heads about our civil war over slavery, none claimed to “know” God’s will or direction in the conflict. Yet, almost to a man, American evangelicals, on both sides of the struggle, knew pretty much exactly what God was doing. They were certain of it. God was on their side.
Flash forward to our present American culture wars, and a similar theme presents itself. Most White evangelicals “know” with complete confidence that Trump is God’s man for the hour, while “crooked Hillary” and President Obama before were not. It is interesting that so many evangelicals can claim certainty, without a doubt about the outcome of an election, about God’s providential design for America, yet fall back on mystery when questions are raised about things like slavery, ownership of women, violence in the Bible, etc.. “We’ll just have to ask Jesus when we get to heaven.” “His ways are not our ways, yada, yada.”
And then we have natural disasters. Obviously caused by the Gay Rights movement, or the removal of prayer in schools, or bakers having to cater Gay weddings…how about it’s simply a natural disaster? You see, for many evangelicals the thought that God is somehow “in control” is comforting. How that can be twisted into divine providence, for example, in something like the holocaust is beyond me. Personally, I’d rather think God had nothing to do with the holocaust and man had everything to do with it.“

See “Dear Calvinists: Try Having Mercy On Those of Us Who Doubt”
Read more at http://www.patheos.com/blogs/formerlyfundie/newsflash-calvinists-were-not-doubting-because-this-is-fun-for-us/#CkRu3tMgwAqLKR6d.99